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What If the Problem Isn’t Just the Government?

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Problem Isn’t Just the Government

By Blaise Udunze

Recent reports in the media space highlighting threats of “naked protests” by market women across several states if the federal government fails to address the issue of hardship underscore the depth of hunger and poverty gripping the nation. No doubt, there is hardship in the country, of which Nigeria’s poverty crisis is often framed as the government’s failure, poor policies, weak institutions, corruption, and economic mismanagement.

From a balanced viewpoint, while these factors are undeniable, they do not tell the full story in its totality. The reality is that the majority of Nigerians, being the larger populace experiencing this challenge, will definitely oppose the ideology that poverty in Nigeria is not merely a policy problem; it is also a societal one. The underlying truth is that this is shaped by citizens’ behaviours, choices, cultural norms, and civic attitudes. This will remain a lived experience of the people until this dimension is confronted honestly; reforms will continue to yield limited results.

Nigeria’s economy has witnessed growth as inflation has decelerated, with headline inflation easing to 15.15percent and food inflation retreating to 10.84 per cent. The exchange rate was stabilising, and foreign reserves ($46.7 billion) had climbed to a seven-year peak. Despite the growth figures and ambitious government targets, millions of Nigerians remain trapped in poverty. More alarming is the recent estimates suggesting that an additional two million people could fall below the poverty line this year alone.

The intrigue is that the geographic distribution of these figures tells a deeper story, and this is more revealing than the numbers; however, there is an uneven geographical spread. Of concern here, which is troubling, is why states such as Yobe, Jigawa, Katsina, Kano, and Zamfara tend to experience or be deep in poverty when compared to other states like Lagos, Port Harcourt, Aba, Enugu, and Onitsha, which are projected to experience less poverty. This disparity raises a critical question, which calls for an urgent answer to why poverty outcomes differ so starkly within the same country, because no doubt, much of the explanation lies beyond government failures.

While governance challenges exist nationwide, the explanation extends beyond Abuja.  Perhaps this is from deliberate ignorance of the people; the reality is that it lies in education, cultural practices, social norms, and individual responsibility play decisive roles in shaping economic outcomes.

One key alarming fact that has deeply entrenched poverty in many northern states, unlike other regions, is limited access to education, especially for girls, early marriage, polygamy, and large family sizes. There have been several factors that reinforce cycles of poverty by stretching limited household resources, reducing educational attainment, and limiting economic mobility, and this will continue to be a long-standing challenge or lived experience for the people if not addressed.

It is clearer that practical comparison illustrates this reality. Taking into consideration that a low-income worker in Yobe who marries four wives and raises over twenty children will inevitably struggle to provide adequate education, healthcare, and opportunities for his family, while in contrast, a similar worker in Aba is more likely to marry later, have fewer children, and invest in their education. Without much ado, over time, the children in the latter household acquire skills, productivity, and economic relevance because their parents chose to prioritise education for them, while the former remain trapped in subsistence and dependency. These differences are not subjective; they are structural and measurable.

Religion and culture further complicate the picture as record has it that Nigeria is one of the most religious countries in the world, yet religiosity often serves personal aspirations, prosperity, miracles, or divine favour rather than reinforcing civic responsibility and social ethics. Today in Nigeria, political leaders frequently reinforce this distortion and moral narrative. Only recently, it was announced that public officials in Abuja celebrate marrying off multiple children at once, some governors borrow billions to spend public funds on religious pilgrimages, while underfunding education, healthcare, and infrastructure, they send a clear message about priorities. In contrast, states that invest deliberately in education, such as Enugu with its smart school initiatives, demonstrate how leadership choices influence societal outcomes.

Still, the crisis of responsibility is not confined to any region. It is national, as proved during the discussions at Lagos State’s 12th Summit of the Association of Retired Heads of Service and Permanent Secretaries (ALARHOSPS), it was emphasised that societal progress depends not only on leadership but on citizenship behaviour. According to Professor Wusu Onipede, citizenship is defined by commitment to collective welfare, not mere residence.

The truth is not far-fetched, going by the saying that actions, positive or negative, directly impact society. What would have informed the common actions, such as stealing public assets, vandalising infrastructure, ignoring traffic laws, or tolerating corruption, all accumulate into widespread societal harm as seen in our everyday lives. Conversely, volunteering, mentorship, and community engagement generate resilience, opportunity, and shared prosperity. With close reading, one will notice that this dynamic was captured succinctly in Professor Oluwatomi Alade’s “Triangle for Change,” which pointed to the home, the school, and the community. Parents must brace up to understand that the primary responsibility is upon them to start prioritising education, teachers who impart both knowledge and character, and communities that uphold civic values create the foundation for sustainable development because the truth is that the change does not only rest on the government. In the same manner, it will be said that neglect in any of these spheres, whether through early marriage, disregard for schooling, or normalisation of polygamy, undermines national progress.

Religious institutions, as Professor Oguntola-Laguda argues, must also evolve, which means that beyond spiritual teachings, they should emphasise practical social ethics in the areas of responsibility, productivity, gender inclusion, and civic duty. In regions where harmful norms persist, faith leaders, traditional authorities, and elders possess the influence necessary to drive change, if they choose not to use it, otherwise the society will remain impoverished.

Globally, the link between social norms and poverty is well established, and norms that condone child marriage, gender exclusion, or unchecked family sizes perpetuate intergenerational deprivation. Over the period, in other countries, it is clear that economic interventions alone cannot dismantle these patterns because countries like India show that combining education incentives, political inclusion, and social protection can reduce poverty among marginalised groups. Initiatives such as Uganda’s SASA, which is a program that demonstrates that shifting attitudes toward gender and empowerment lead to improved economic outcomes. Nigeria’s poverty strategy must similarly integrate social transformation with economic reform.

None of this absolves government responsibility. Poorly sequenced reforms, rising taxes, insecurity, weak infrastructure, and inadequate social protection continue to deepen hardship. Senator David Mark of the African Democratic Congress has criticised what he terms “vicious policies” that worsen citizens’ vulnerability. Nigerians are acutely aware of these failures. What they demand is not statistics or political rhetoric, but practical policies that reduce hardship, enable productivity, and promote inclusion.

Even at this, Nigerians must take into cognisance that government action alone is insufficient. Poverty cannot be eradicated where large families are unsustainable, education is undervalued, and corruption is tolerated at the household and community levels. Individual responsibility remains the missing link. Citizens must be discreet in their timing for marriage until they can provide adequately, manage family sizes responsibly, educate all children, especially girls and reject the glorification of excess and impunity.

Insecurity further illustrates this shared responsibility. Though one will argue that the state bears the constitutional duty to protect lives and property, law and order, what about the dwellers? Communities must actively support security efforts through vigilance, information sharing, and conflict resolution. Silence in the face of crime and corruption enables disorder because independence loses meaning when citizens disengage from safeguarding their own communities.

Another critical aspect that is akin to insecurity is that economic development also falters when citizens undermine progress through dishonesty, rent-seeking, and apathy. What people fail to understand is that entrepreneurship, accountability, and cooperation are as vital as government-led job creation. The same thing can be said of cooperatives, vocational training, and local enterprise, which can deliver immediate relief and long-term sustainability. Wealthier Nigerians must focus on genuine social investment, creating opportunities, supporting education, and building institutions that outlast personal interest or individual generosity, rather than charity or wasteful spending or fueling crimes. Social responsibility must become a social norm.

One laughable misconception people harbour about independence, which must be clarified, is that it is not simply freedom from colonial rule; it is the presence of civic responsibility. It must be understood that poverty persists not only because of policy gaps but because of harmful norms, cultural practices, and neglected duties. Anyone can argue this, but the truth is that there will always be a replay of this menace kicked against because every child denied education, every early marriage, every act of corruption, reinforces the cycle.

Breaking this repeating problem, known as poverty, takes several coordinated strategies working together, not just one solution. There must be an understanding that the issues are complex and interconnected; they must be addressed from different angles at the same time. For these reasons, the government must provide stable policies, infrastructure, and social protection and the citizens, in like manner, must reform behaviours that perpetuate poverty. The same must be said of the families that must prioritise education, and also, the communities must reward civic engagement and innovation. Religious and cultural leaders must promote responsibility alongside faith because these are critical platforms that have the attention of the greater number of people. The policymakers at this juncture must ensure that policies not only deliver relief but also incentivise behaviours that support sustainable development.

Without too much argument, it is glaring that Nigeria’s potential is evident in states and communities that have embraced education, civic virtue, and social reform. Judging by the developments in different states, one will conclude that Lagos demonstrates how engagement and accountability improve outcomes, while Enugu shows that investing in children yields long-term dividends. Conversely, regions where harmful norms persist remain trapped, regardless of federal spending.

Without much ado, all Nigerian stakeholders must come to the terms that Nigeria’s poverty challenge cannot be reduced to government failure alone. It is a collective problem rooted in culture, norms, and personal choices because sustainable development demands both accountable leadership and responsible citizenship. The fact remains that poverty will remain an enduring shadow, irrespective of the repeated threats of “naked protests,” but until Nigerians fully embrace their role as architects, not just beneficiaries of national progress. True independence begins when citizens accept that the future of the nation rests as much in their daily choices as in public policy.

Blaise, a journalist and PR professional, writes from Lagos and can be reached via: bl***********@***il.com

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Preparing Bank Security Operations for Scale, Change, and Long-Term Resilience

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bank security operations Quintin Roberts

By Quintin Roberts

When banks and financial institutions upgrade their physical security systems, they are making decisions that will affect operations for years. Branch formats are changing, cyber risks are increasing, and security teams are being asked to support more sites, more data, and more business functions. The challenge is keeping pace with change in a way that holds up over time.

A modern physical security strategy needs to go beyond protection. It needs to give teams a clearer view across branches, support consistent governance, and provide the flexibility to adapt as technology and operational needs change. The following considerations focus on foundational choices that help banks build security operations that are resilient and can grow with the business.

Choose open architecture to preserve long-term flexibility

Banks and financial institutions often manage a mix of legacy systems, newer technologies, and location-specific requirements. A proprietary system can limit scalability, options for devices, and which systems can connect across the organisation. Over time, this can increase costs and make it harder to modernise without replacing infrastructure that still has value.

Open architecture gives decision-makers more choice and preserves flexibility. It allows financial institutions to select the cameras, access control devices, sensors, analytics, and other technologies that best fit each location and adapt them as their needs change.

This allows teams to modernise in phases. For example, an institution may standardise video management across many sites while keeping existing cameras in place, then replace hardware over time.

Decide how to deploy your security system

Some banks want to keep core systems on-premises at major sites. Others prefer cloud-managed services for smaller branches, remote locations, or new sites that need faster deployment and less local infrastructure. Many need a mix of both. Deployment flexibility gives them the freedom to choose where systems run, how data is stored, and how services are managed.

This is especially important for institutions with different regulatory requirements, bandwidth limitations, and internal IT policies. A flexible deployment model helps banks modernise at their own pace while maintaining control over performance, cybersecurity, compliance, and cost.

Unify operations to improve visibility across branches

Managing video surveillance, access control, intrusion, and other systems separately slows down response time and makes investigations harder. Operators may need to sign into different applications, search through data in different ways, and manually piece together what happened. Across hundreds of branches, these inefficiencies can add up quickly.

A unified security platform gives teams one operating picture across systems and sites. A local team can respond faster to an incident at a single location, while a central security operations centre can monitor trends, support remote sites, and apply consistent procedures across the network.

A unified system that creates a shared context makes incorporating analytics or AI-driven capabilities more effective, further accelerating searches, identifying patterns, and reducing overall investigation time.

Put cybersecurity and governance at the forefront

Physical security systems are connected to the broader IT environment. Devices all need to be managed as part of the bank’s cyber risk profile. If systems are outdated or inconsistently configured across branches, they can create unnecessary exposure and make long-term management harder. When cybersecurity and governance are a foundational part of the system, encryption, authentication, user permissions, system updates, audit trails, retention policies, and privacy controls are applied consistently across locations.

A centralised approach makes this consistency sustainable. It provides accountability for banks, helping teams keep track of who accessed which systems, who changed permissions, how long video is retained, and how evidence is shared. This is important for meeting regulatory expectations and adapting security operations over time. Further, consistent policies make organisational risk management more effective by standardising how risk is handled across the organisation, adding to future resilience.

Automate workflows for better risk mitigation and investigations

Investigations often involve information from several systems and locations. A suspicious ATM transaction may need to be matched with video, or an access event may need to be reviewed alongside intrusion activity. If that information sits in separate systems, investigations take longer and are harder to document.

Unified systems connect the relevant context across video, access control, license plate recognition, and other systems. This supports faster investigations and helps teams share evidence internally or with law enforcement while maintaining the chain of custody.

Improve business operations using physical security data

Physical security systems collect valuable operational data every day, from occupancy levels to device health. A unified platform can turn this data into useful insights, helping security teams identify recurring issues and improve resource planning. Other departments can use the same information to improve customer experience, branch operations, and facility management.

For example, occupancy and queue data help banks understand when branches are busiest. Device health monitoring enables teams to identify maintenance needs before systems fail. And with centralised reporting, leadership can see patterns across the full branch network rather than relying on isolated site-level reports.

Making the right choices for the long term

As banks modernise their physical security infrastructure, long-term resilience will depend on foundational choices. Strategies based on open architecture, deployment flexibility, unification, cybersecurity, governance, and data all help financial institutions build systems that can adapt well into the future.

Quintin Roberts is the Regional Sales Manager for Genetec Africa

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Strengthening Partnerships Through Dialogue: Okomu’s Engagement with Extension 1 Communities

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Okomu Oil community

Corporate organisations have been described as an Open Social System wherein the input of the organisations comes from the environment and the output goes back to the environment. In this equation, therefore, proactive and socially responsible organisations must constantly interface with its environment where the surrounding communities are significant stakeholders.

In line with this thought, Okomu Oil Palm Company constantly engages with all its neighbouring communities on a quarterly basis to discuss issues of mutual concern and to resolve any issues that may degenerate into grievances. Through regular stakeholder meetings, the company continues to foster open communication, address concerns, and strengthen relationships with communities within the company’s concessions. Recently, the company engaged communities around its Extension 1 plantation, including Okomu village, Udo, Madagbayo, Safarogbo, Gbelebu, Inikorogha, and Ofunama, Gbole-Uba.

These engagement meetings serve as an important platform for community leaders, youth representatives, women’s groups, and company representatives to discuss matters affecting the well-being and development of the communities. The sessions reflect Okomu’s commitment to maintaining a transparent and mutually beneficial relationship with its host communities.

During the meetings, representatives from the various communities highlighted issues of importance to residents, including infrastructure needs, educational support, employment opportunities, environmental concerns, and community welfare. Company representatives listened attentively to these concerns, provided updates on ongoing initiatives, and outlined measures being taken to address identified challenges.

A key feature of the engagements was the emphasis on collaboration. Community leaders acknowledged the importance of maintaining open channels of communication and working closely with the company to achieve shared development goals. Discussions focused not only on challenges but also on opportunities for greater partnership and community participation in development initiatives.

One of the key highlights of the meetings was the discussion surrounding Okomu’s collaboration with the Foundation for Partnership Initiatives in the Niger Delta (PIND) an NGO that is focused on human capital development Community members were briefed again on the objectives of the partnership, and the areas of PIND intervention and its potential to create meaningful opportunities for economic empowerment, skills development, and improved livelihoods within host communities.

Health, Safety and Environment (HSE) awareness sessions were also conducted during the meetings. Community members received valuable information on safety practices, environmental stewardship, and measures aimed at promoting healthier and safer communities. The sessions encouraged residents to play an active role in maintaining a safe environment while supporting sustainable practices within their communities.

The meetings also provided an opportunity for the company to share updates on ongoing projects and interventions designed to improve the quality of life within the host communities. Through these engagements, Okomu reaffirmed its dedication to responsible corporate citizenship and its long-standing commitment to supporting the growth and development of neighbouring communities.

As the discussions concluded, participants expressed appreciation for the opportunity to engage directly with company representatives and contribute to conversations that impact their communities. The meetings reinforced the value of dialogue, mutual respect, and partnership in building stronger and more resilient communities.

Okomu remains committed to sustaining these engagements and working alongside its neighbouring communities to create lasting social and economic value. By listening, responding, and collaborating, the company continues to strengthen the bonds that support shared progress and sustainable development across the Extension 1 communities.

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The Almajiri Question: A Stream Now Watering Northern Nigeria’s Insecurity

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almajiri system

By Sani Abdulrazak, PhD

Every civilisation carries within it traditions that define its identity and shape its collective memory. Some traditions withstand the test of time because they continue to serve the purpose for which they were conceived. Others gradually lose their essence, becoming shadows of their original intent, until they begin to produce consequences diametrically opposed to the ideals they once espoused. Wisdom therefore demands that societies periodically interrogate their customs, not with the intention of erasing them, but of preserving their virtues while courageously confronting their deficiencies. Few institutions in Northern Nigeria embody this paradox more markedly than the almajiri system.

For centuries, the system represented discipline, scholarship and spiritual refinement. Young boys travelled from distant communities in pursuit of Islamic knowledge under the tutelage of learned scholars whose influence extended beyond religious instruction to moral formation. Communities embraced the responsibility of caring for these pupils, while the teachers regarded them as their children rather than burdens to be managed. The almajiri system, in its pristine form, produced jurists, judges, administrators, scholars and community leaders whose intellectual contributions shaped the social and religious landscape of Northern Nigeria. What confronts us today, however, is scarcely a reflection of that noble heritage.

It is germane to aver that what many now defend in the name of tradition is, in reality, a tragic mutation of the original institution. Thousands of children roam our streets barefoot, hungry and vulnerable, not because Islam prescribes destitution as a pathway to knowledge, but because decades of poverty, rapid population growth, weak public institutions and societal neglect have gradually transformed an educational model into a humanitarian crisis. We have retained the name but abandoned the substance. We celebrate the tradition while ignoring the conditions that have stripped it of its dignity. The consequences have become too glaring to ignore. Across Northern Nigeria, one encounters children of school age at traffic intersections, markets, motor parks and major highways, stretching out tiny hands for alms instead of reaching for books. Their classrooms have become the streets. Their libraries are the pavements. Their lessons are often dictated not by teachers but by the harsh realities of survival. Every help dropped into their bowls may momentarily satisfy hunger, but it does little to nourish the mind that should ultimately liberate them from the cycle of dependence.

Perhaps the gravest implication of this unfortunate reality lies in its intersection with the insecurity that has continued to plague the region. It would be intellectually dishonest to suggest that every almajiri becomes a criminal. Such a proposition would be unfair, insensitive and patently false. Many have risen from humble beginnings to become respected scholars, professionals and public servants. Yet it would be equally dishonest to deny that large populations of abandoned, uneducated and economically vulnerable children provide fertile ground for recruitment into criminal enterprises. Bandits, terrorists, kidnappers and violent extremists rarely manufacture vulnerability; they exploit it. A hungry child is easier to manipulate than a satisfied one. An ignorant youth is easier to deceive than an educated one. A boy who has never experienced the dignity of opportunity may readily embrace the illusion of belonging offered by criminal networks. This is the painful arithmetic confronting Northern Nigeria today. The stream that once irrigated scholarship is gradually watering insecurity, not because its foundation was defective, but because society abandoned its responsibility to sustain it. The security crisis engulfing Arewa cannot therefore be divorced from the educational crisis confronting the region. Every out-of-school child represents not merely a statistic but a potential casualty of failed governance, economic deprivation and collective negligence. The region has the highest number of out of school children in the world. This frightening population of children outside formal education should disturb every parent, every traditional ruler, every religious leader and every public office holder. It is not simply an educational emergency; it is a national security emergency disguised as a social challenge.

Poverty compounds this tragedy in alarming proportions. Families struggling to secure their next meal often perceive education as a luxury rather than a necessity. Parents burdened by economic hardship relinquish responsibilities they are ill-equipped to shoulder, while many Qur’anic teachers themselves grapple with inadequate resources. The result is a vicious cycle in which deprivation reproduces deprivation across generations. Children born into poverty frequently inherit not only economic disadvantage but educational exclusion, creating an endless conveyor belt of vulnerability.

Culture, too, demands honest interrogation: Respect for tradition is a virtue, but no culture should become impervious to reform when overwhelming evidence demonstrates that its present manifestation inflicts avoidable suffering upon those it was originally designed to uplift. Our forefathers were products of wisdom, not rigidity. They adapted to changing realities without compromising their fundamental values. We dishonour their legacy when we mistake resistance to reform for fidelity to tradition.

The path forward therefore lies neither in abolishing Qur’anic education nor in preserving the status quo. Both extremes are fundamentally flawed. What Northern Nigeria requires is thoughtful integration; an educational model that harmonises religious scholarship with modern knowledge, allowing children to acquire sound Islamic education alongside literacy, numeracy, science, technology and vocational skills. Faith and formal education are not adversaries. They are complementary instruments for developing complete human beings capable of contributing meaningfully to society.

The responsibility for rescuing the North from this precipice cannot be placed upon government alone, though government undoubtedly bears the greatest burden. Parents must reclaim their primary role as the first custodians of their children’s future. No society can outsource parental responsibility indefinitely without paying a devastating price. Bringing children into the world is not merely a biological accomplishment; it is a lifelong commitment to nurturing them intellectually, morally and emotionally. Every father who abandons that sacred obligation contributes, however unintentionally, to the reservoir from which insecurity continually draws its recruits. Religious scholars equally occupy a position of profound influence. The reverence they command across Northern Nigeria places upon them an enormous moral responsibility to champion reforms capable of restoring the dignity of Qur’anic education. There is nothing inherently contradictory about a child memorising the Qur’an while simultaneously learning mathematics, science, languages and digital literacy. Indeed, the earliest Muslim civilisations flourished because they pursued revealed knowledge alongside intellectual inquiry, producing physicians, mathematicians, astronomers, philosophers and jurists whose contributions transformed human civilisation. The false dichotomy between religious and western education has inflicted immeasurable damage upon our society and deserves to be discarded with urgency.

Traditional institutions must also become active participants in this transformation. Emirs, district heads, village chiefs and community leaders remain the custodians of values and possess the moral authority to mobilise their people in ways government policies alone cannot achieve. Throughout history, the North has relied upon these institutions to preserve peace, resolve disputes and safeguard communal interests. The educational future of our children should command the same level of commitment.

Government, on its part, must continue to expand access to free, compulsory and qualitative basic education. Building schools alone will not suffice. Schools must be adequately staffed, properly equipped and strategically located to ensure that no child is denied education simply because of geography or poverty. Teachers must receive continuous professional development and appropriate welfare, for no educational reform can surpass the competence and motivation of those entrusted with delivering it. Beyond infrastructure lies the equally important responsibility of making education attractive enough for parents to embrace and accessible enough for every child to benefit from. Poverty alleviation must accompany educational reforms if lasting success is to be achieved. It is unrealistic to expect families struggling to provide a single daily meal to prioritise education without meaningful economic support. Social investment programmes, school feeding initiatives, conditional cash transfers and vocational empowerment schemes all possess the capacity to reduce the economic pressures that often compel parents to withdraw children from school. The fight against insecurity is therefore inseparable from the fight against poverty. One reinforces the other, just as their solutions complement one another.

Equally imperative is the need for governments at all levels to treat the alarming number of out-of-school children as a national emergency rather than an inconvenient statistic recited during conferences. Every child roaming the streets today represents a future that remains unwritten. Within that child may reside an accomplished surgeon, an innovative engineer, an exceptional teacher or a visionary leader whose potential may never find expression if society continues to look away. Nations are diminished not only by the talents they fail to produce but by the opportunities they fail to provide. Technology, too, offers unprecedented opportunities to bridge educational inequalities. Digital learning platforms, community learning centres and innovative teaching methods can complement conventional classrooms, particularly in underserved rural communities. While technology cannot replace teachers, it can significantly expand access to knowledge and reduce educational disparities if deployed thoughtfully and equitably.

Perhaps the greatest obstacle confronting meaningful reform is neither finance nor policy but our collective reluctance to confront uncomfortable truths. For too long, conversations surrounding the almajiri system have oscillated between sentimental nostalgia and political correctness. We have feared that honest criticism may be interpreted as hostility towards religion or Arewa culture. It is neither. On the contrary, the greatest expression of love for any tradition is the courage to preserve its strengths while correcting its weaknesses. A physician who diagnoses an illness does not hate the patient; he seeks to save him.

Northern Nigeria now stands at a defining moment in its history. The region can continue to watch generations of children drift through lives circumscribed by ignorance, poverty and vulnerability, or it can summon the courage to embrace reforms that reconcile faith with modern education, tradition with progress and cultural identity with contemporary realities. Neutrality is no longer an option. Every year of hesitation condemns another generation to circumstances they did not choose. History is replete with societies that transformed themselves through education. They discovered that classrooms are stronger than prisons, that books are cheaper than bullets and that teachers often accomplish what soldiers cannot. Security agencies can arrest criminals, but only education can reduce the number of those willing to become criminals. Military victories may restore temporary peace, yet enduring peace is cultivated in schools where children are taught not merely to read and write but to think, innovate and hope.

Northern Nigeria has produced some of Africa’s finest scholars, administrators and statesmen. It possesses an enviable intellectual heritage that should inspire confidence rather than despair. Our challenge is therefore not one of capacity but of commitment. We must refuse to surrender our future to a cycle that has already extracted too heavy a toll on our people. We owe our children more than sympathy; we owe them opportunity. We owe them more than charity; we owe them dignity. Above all, we owe them an education capable of liberating both their minds and their circumstances. The almajiri question is not fundamentally about children begging on our streets; it is about the future of Northern Nigeria itself. Every neglected child diminishes our collective tomorrow, while every educated child expands it. The choice before us is remarkably simple, though decisively consequential. We may continue to irrigate the fertile fields of insecurity through neglect, or we may redirect that same stream towards the cultivation of knowledge, productivity and hope. Posterity will judge us not by how passionately we defended inherited systems, but by how courageously we reformed them for the benefit of generations yet unborn.

Long Live Northern Nigeria, Long Live the Federal Republic of Nigeria.

Sani Abdulrazak, PhD, is a researcher, writer and public commentator based in Zaria, Kaduna State.

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